A Guide  to  Namaz 


A DETAILED  EXPOSITION  OF 


The  MOSLEM  ORDER  of  ABLUTIONS  and  IM<AYER 


WITH  A REVIEW  OF 


The  Five  Pillars  of  Practice. 


MOHAMMED  ALEXANDER  RUSSELL  WEBB. 


PRICE,  20  CENTS. 


THE  MOSLEM  WORLD  PUBLISHING  CO., 
No.  458  West  20th  Street, 

NEW  YORK,  U.  S.  A. 


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A Guide  to  Namaz 

A DETAILED  EXPOSITION  OK 


The  MOSLEM  ORDER  of  ABLUTIONS  and  PRAYER 


WITH  A REVIEW  OF 


The  Five  Pillars  of  Practice. 


B Y 

MOHAMMED  ALEXANDER  RUSSELL  WEBB. 


PRICE,  20  CENTS. 


THE  MOSLEM  WORLD  PUBLISHING  CO., 
No.  458  West  30th  Street, 

NEW  Y'ORK,  U.  S.  A. 


Copyright,  1893,  by 

MOHAMMED  ALEXANDER  RUSSELL  WEBB, 

ALL  Rights  Reserved. 


PREFACE 


IX  THE  NAME  OF  GOD,  THE  COMPASSIONATE,  THE  MERCIFUL: 
HE  purpose  of  tliis  work  is  to  give  to  the  English-speaking 


world,  and  particularly  to  those  people  who  live  on  the 
Western  half  of  our  earth,  an  adequate  idea  of  how  the  Mussulman 
prays  and  what  is  necessary  in  the  daily  life  of  him  who  desires  to 
follow  the  True  Faith.  It  is  not  exaggeration  to  say  that  there  is  not 
more  than  one  Church-Christian  in  half  a million  who  has  any 
just  and  proper  conception  of  the  Islamic  system  of  religion  or  knoivs 
how  and  when  and  where  the  Mussulman  prays,  M’hat  his  prayer 
means,  what  his  daily  religious  practices  are  or  how  the  system 
he  follows  is  arranged.  In  writing  this  book  I have  had  two  objects 
in  view.  The  first,  is  to  supply  American  and  English  converts  to 
Islam  with  a complete  and  explicit  guide  to  prayer ; the  second,  is 
to  educate  honest,  fair-minded,  thoughtful  people  to  a better 
knowledge  and  appreciation  of  the  leading  doctrine,  or  corner- 
stone of  the  Islamic  system.  I have  made  a plain  and  full 
exposition  of  the  daily  prayers  of  the  Moslem,  and  if  my  wmrk 
will,  in  any  degree,  result  in  softening  or  breaking  down  the 
barriers  of  bitter  prejudice  and  intolerance  tbat  now  shut  out  tbe 
truth  from  the  eyes  of  the  masses  of  educated  Americans,  I shall 
feel  that  I have  been  amply  rewarded. 


I pray  that  Peace  and  Mercy  of  God  may  be  with  alb  who  follow 
the  True  Faith. 


The  Author. 


THE  ISLAMIC  PRAYER 


HOW  to  become  a Mussulman  is  a question  that  thousands  of 
intelligent  Americans  have  asked,  even  after  they  have 
become  convinced  of  the  truth  of  the  Unity  of  God  and  the  inspira- 
tion of  our  Holy  Prophet  (Peace  be  with  him).  They  are  unaware, 
of  course,  that  in  declaring  their  belief  in  these  truths  they  are 
already  Mussulmans  and  fully  entitled  to  membership  in  the  grand 
Moslem  Brotherhood.  Mohammedan,  Moslem,  and  Mussulman  are 
synonymous,  although  a literal  or  analytical  translation  of  the 
words  carries  with  it  an  apparently  different  idea.  Those  who 
declare  their  belief  in  the  Unity  of  God,  and  the  inspiration  of 
Mohammed  and  endeavor  to  follow  his  teachings,  are  called 
Followers  of  Mohammed,  Mussulmans,  Moslems,  Mohammedans 
and  Followers  of  Islam.  But  Mussulmans  prefer  to  be  called  Mus- 
sulmans, as  a rule,  rather  than  Mohammedans. 

The  word  “Islam”  means  resignation  to  the  will  of  God,  or 
aspiration  to  the  higher  divine  principle  that  exists  within  every 
map.  We  may  carry  this  expression  of  the  Islamic  idea  further  and 
say  that  a Mussulman,  Moslem,  Mohammedan  or  Follower  of  Islam 
is  one  who  not  only  believes  in  the  Unity  of  God  and  the  inspiration 
of  Mohammed,  but  who  endeavors  earnestly  and  honestly,  from  day- 
light to  the  hour  when  he  closes  his  eyes  in  sleep,  in  every  thought 
and  act  of  his  life,  to  cultivate  his  higher  spiritual  nature  and  bring 
his  soul  nearer  to  that  divine  spirit  which  is  a part  or  accompaniment 
of  his  spiritual  nature.  Perfect  purity  of  thought,  word  and  deed, 
the  deepest  fraternal  love,  and  the  exercise  of  all  the  virtues  must 
be  the  active  elements  of  every  true  Mussulman’s  daily  life.  The 
teachings  of  the  Holy  Koran  and  the  system  of  social  and  religious 
practices  established  by  our  Holy  Prophet  were  intended  to  assist 

(5) 


6 


A GUIDE  TO  NAMAZ. 


mankind  in  their  soul-development,  and  are  the  most  perfect  and 
effective  ever  given  to  humanity.  But  to  be  efficacious  they  must 
be  followed  intelligently  and  honestly  and  with  the  right  motives ; 
otherwise  they  cannot  be  expected  to  benefit  those  who  pretend  to 
follow  them.  Man  is  a free  agent  and  his  salvation  lies  with  him ; if 
he  desires  and  tries  to-be  saved  he  will  be,  but  no  vicarious  atone- 
ment nor  any  human  intermediary  can  be  of  any  possible  benefit  to 
him.  Our  Prophet  never  claimed  to  be  a redeemer;  he  insisted 
that  he  was  only  a preacher  or  teacher,  and  that  he  could  only 
point  out  the  true  way  for  men  to  save  themselves.  If  we  are  ill, 
the  medicine  prescribed  for  us  will  not  cure  us  unless  we  take  it 
as  the  physician  directs;  how,  then,  can  we  expect  to  gain  eternal 
happiness  if  we  do  not  follow  faithfully  that  system  which  seems 
the  best  to  secure  that  end  ? 

It  would  not  be  just  nor  wise  for  us  to  admit  that  anyone  can 
so  cultivate  his  higher  spiritual  faculties  as  to  attain  to  the  perfec- 
tion of  Paradise,  without  following  strictly  the  system  taught  by  the 
Holy  Koran  and  our  Prophet,  no  matter  how  intelligent,  con- 
scientious, earnest,  and  well-educated  he  may  be.  It  is  plainly 
apparent  that  we  must  teach  and  urge  the  necessity  of  complete  and 
faithful  adherence  to  the  Islamic  laws  and  practices.  This  is  obvious 
to  everyone  who  understands  what  salvation  is  and  has  arrived  at  a 
comprehension  of  the  spiritual  nature  of  man  as  a whole.  Every 
single  article  of  practice  in  the  Islamic  system ; every  motion,  act, 
posture  and  expression  has  a defep  meaning  and  is  intended  to  assist, 
directly  and  positively,  in  the  attainment  of  certain  good  results.  It 
is  only  the  highly  developed  Mussulman  who  understands  the  mean- 
ing and  intent  of  all  the  devotional  acts,  but  all  may  acquire  this 
knowledge  if  they  truly  desire  to  do  so.  The  most  important  factor 
in  securing  the  realization  of  this  desire  is  the  careful  and  willing 
observance  of  the  simple  forms  of  ablution  and  prayer. 

THE  FIVE  PILLARS  OF  PRACTICE. 

Ablution,  Prayer,  Alms-giving,  Fasting  and  Pilgrimage  are 
called  the  five  pillars  of  practice,  and  all  there  is  in  the  way  of 
forms  and  ceremony  is  in  these. 

Orthodox  Mohammedanism  may  be  divided  into  six  heads,  as 
follows: 


A GUIDE  TO  ^AMAZ. 


7 


1st  Faith  ill  God. 

2d  Belief  in  Angels. 

3d  Belief  in  the  Holy  Koran. 

4th  Belief  in  all  of  God’s  Prophets. 

5th  Belief  in  the  resurrection  and  judgment. 

Gth  Belief  in  the  omniscience  of  God. 

As  before  said,  these  are  the  points  of  belief  upon  which  the 
orthodo.x  Mussulmans  are  united,  but  no  one  is  expected  to  believe 
these  things  until  he  has  examined  them  and  has  become  convinced 
through  his  reason  that  they  are  true.  If  he  believes  in  the  1st, 
3d  and  4th,  and  observes  the  Five  Pillars  of  Practice,  he  will  be 
considered  a very  good  Mussulman,  although  he  may  not  be  prepared 
to  declare  himself  as  to  the  2d,  5th  and  Gth.  A very  rigidly  ortho- 
dox Alussulman  would  not  consider  his  neighbor  a really  true  fol- 
lower of  Islam  unless  the  latter  declared  his  full  belief  in  the  six 
points  and  observed  the  Five  Pillars  of  Practice  as  well  as  the 
Islamic  laws  and  social  customs. 

In  the  consideration  of  this  subject,  however,  we  should  bear 
in  mind  that  nothing  is  binding  upon  any  rational,  intelligent  man 
that  is  not  strictly  in  harmony  with  his  reason.  The  spirit  of  our 
Prophet’s  teachings  tends  to  the  broadest  liberality  of  thought  and 
judgment,  and  confirms  us  in  the  conviction  that  belief  and  practice 
should  be  adapted  to  the  mental  development  of  the  human  race. 
Ko  educated,  thoughtful  man  in  this  19th  century,  in  the  Western 
Hemisphere,  at  least,  would  be  expected  to  endorse,  or  declare  his 
belief  in  anything  he  did  not  understand,  or  that  appeared  irrational 
to  him. 

Therefore,  when  one  has  studied  and  thought  upon  the  subject, 
and  has  arrived  at  a belief  in  the  Unity  of  God  and  the  inspiration 
of  Mohammed,  he  can  readily  make  the  declaration:  “La,  illaha 
illala,  Mohammedur  resoul  Allah”  (There  is  no  God  but  one  God; 
Mohammed  is  the  Prophet  of  God).  He  then  becomes  a Mussul- 
man. If  he  really  believes  in  the  truth  of  this  declaration  he  will 
honestly  endeavor  to  learn  all  about  the  religion  of  Islam,  will  take 
the  teachings  of  the  Holy  Koran  and  the  Prophet  as  his  guide  in  life, 
and  will  follow  the  Five  Pillars  of  Practice. 

And  now  let  us  consider  them  briefly  before  we  take  up  their 
practice  in  full  detail. 


8 


A GUIDE  TO  NAMAZ. 


Ablution,  or  the  “ Woozoo  ” as  it  is  called,  before  prayer,  has  two 
purposes : one  is  to  secure  perfect  physical  cleanliness,  and  the  other 
is  to  symbolize  the  washing  away  of  all  sinful  impurities  from  the 
soul  before  presenting  it  in  prayer  to  God.  But  physical  cleanliness 
is  carried  even  further  than  the  “ Woozoo.""  Frequent  full  baths  are 
taken  so  that  all  parts  of  the  body  may  be  clean.  A full  bath  is 
always  taken  after  sexual  intercourse,  water  being  poured  over  the 
body  from  head  to  foot.  When  calls  of  nature  are  answered  the  parts 
are  always  washed  carefully  with  running  water.  As  before  said, 
perfect  physical  cleanliness  is  the  end  desired. 

Prayer  was  said  by  our  Prophet  to  be  the  corner-stone  of  Islam. 
But  the  Islamic  idea  of  prayer  is  quite  different  from  that  of  some 
other  systems ; it  is  not  the  cringing  begging  for  worldly,  material 
benefits  or  advantages ; it  is  not  a petition  to  a god  who  is  expected 
to  change  his  mind  if  he  is  coaxed  and  flattered;  it  is  not  the  abject 
craving  of  doubtful  rights  and  privileges ; but  it  is  a soulful  aspira- 
tion to  a higher  spiritual  condition  and  an  earnest,  manly  hymn 
of  praise  and  benediction,  as  will  be  seen  from  the  prayers 
given  later  on.  The  Mussulman  believes  that  God  is  All-wise,  All- 
powerful,  Ever-})resent,  and  All-merciful ; that  He  knows  what  we 
need  and  what  is  good  for  us ; that  He  will  give  us  what  we  are 
justly  entitled  to  and  will  withhold  from  us  what  we  are  not  entitled 
to,  no  matter  how  much  we  beg  and  plead  for  it;  that  he  is  not 
to  be  swerved  from  His  purposes  by  bribes  and  flattery,  but  that  He 
is  always  the  God  of  love,  mercy,  benevolence,  goodness,  justice  and 
charity.  » 

Alms-giving  is  required  for  various  reasons;  one  is  that  it 
strengthens  the  bond  of  fraternity  between  the  giver  and  receiver ; 
that  it  increases  the  love  of  the  giver  for  all  mankind  and  that  it 
affords  him  an  opportunity  to  improve  his  spirituality. 

Fasting,  like  alms-giving,  cannot  be  discussed  fully  in  a volume 
of  this  general  character.  There  are  occult  reasons  why  they  should 
be  practiced,  and  are  of  direct  benefit  to  him  who  practices  them  in 
a devout  and  sincere  spirit. 

Fasting,  as  it  is  now  practiced  among  the  Mussulmans  of  the 
East,  consists  in  abstaining,  during  the  holy  month  of  Ramzan, 
from  eating,  drinking  and  sexual  intcniourse  from  the  approach  of 
dawn  until  sunset.  There  are  two  Furz,  or  obligatory  features  of 
the  fiist: 


A GUIDE  TO  NAMAZ. 


9 


(1)  The  Niyah,  or  intention  for  a Furz  fiist,  in  tlie  niontli  of 
Ramzan,  whicli  must  be  made  before  noon. 

(2)  Abstinence  from  eating,  drinking  and  sexual  intercourse 
between  the  period  just  before  dawn  until  after  sunset. 

The  Holy  Koran  says: 

“ 0 true  believers,  a fast  is  ordained  unto  you,  that  ye  may 
fear  God.  A certain  number  of  days  shall  ye  fast;  but  he  among 
you  who  shall  be  sick,  or  on  a journey,  shall  fast  an  equal  number 
of  other  days.  The  month  of  Ramzan  shall  ye  fast.” 

The  Imam  A1  Ghazzali  designated  three  degrees  of  fasting: 

(1)  Restraining  the  stomach  and  other  parts  of  the  body 
from  sjitisfying  their  lusts  and  appetites. 

(2)  Restraining  the  ears,  eyes,  tongue,  hands,  feet,  and  other 
members  from  sin. 

(3)  The  fasting  of  the  heart  from  worldly  cares,  and  restrain- 
ing the  thoughts  from  everything  beside  God. 

Pilgrimage  was  originally  instituted  !is  a means  of  strengthening 
the  Moslem  fraternity.  The  early  Moslems  were  directed  to  meet 
once  a year  at  Mecca,  during  the  holy  month  of  Ramzan,  to  pray 
together  as  brothers  and  clasp  hands  in  fraternal  fellowship.  The 
fraternal  idea  was  strongly  emphasized  by  our  Prophet  who  realized 
that  an  annual  meeting  of  his  followers  would  be  a most  effective 
means  of  keeping  them  united  as  brothers.  From  this  sprang  the 
practice  of  pilgrimage  from  foreign  countries  to  Mecca.  Every 
Mussulman  feels  in  duty  bound  to  make  the  pilgrimage  to  Mecca  at 
least  once  in  his  lifetime,  unless  he  is  too  poor  to  do  so,  in  which 
event  he  is  not  blamable  if  he  does  not  make  it. 

Let  us  now  consider,  in  fuller  detail,  the  first  and  second  pillars 
of  practice,  viz. , ablution  and  prayer,  which  are  so  closely  connected 
that  they  may  be  considered  as  one. 

HOURS  FOR  PRAYER. 

Prayers  are  said  five  times  a day.  In  giving  these  hours  we  will 
use  the  Arabic  nomenclature  with  Roman  letters,  as  these  names  are 
known  and  used  by  all  Mussulmans.  “ Namaz  ” means  prayer. 

The  first  Namaz,  or  Fajr  prayer,  is  said  before  sunrise.  Some 
Mussulmans  hold  that  it  should  not  be  said  until  the  first  streaks  of 
gray  dawn  appear  in  the  east.  Others  consider  it  proper  to  say  it  at 
any  time  after  midnight.  But  it  must  be  said  before  the  sun  appears. 


10 


A GUIDE  TO  NAMAZ. 


The  second  Namaz,  or  ZuTiar  prayer,  is  said  after  the  sun  has 
passed  the  meridian  and  before  3 p.  m.,  or  between  12.30  and  3 p.  m. 

The  third  Namaz,  or  Asr  prayer,  is  said  between  4 p.  m.  and 
sunset;  usually  about  4.30  or  5. 

The  fourth  Namaz,  or  Magrib  prayer,  is  said  immediately  after 
sunset,  just  as  the  last  rays  of  the  setting  sun  fade  away  in  tire  west. 

The  fifth  Namaz,  or  Isha  prayer,  is  said  just  before  retiring. 
Some  Mussulmans  hold  that  this  prayer  can  be  said  within  an  hour 
or  two  after  Magrib,  while  others  insist  that  it  should  only  be  said 
immediately  before  retiring  as  the  last  act  of  the  waking  hours  to 
confide  body  and  soul,  clean,  to  the  care  of  God.  The  Holy  Koran 
clearly  supports  the  latter  view. 

These  prayers  are  known  as  Furz,  or  obligatory;  there  are 
three  others  known  as  Sunnat  or  voluntary,  which  are  said  by  many 
of  the  more  devout  Mussulmans.  The  hours  for  these  are : when  the 
sun  has  well  risen,  about  11  a.  m.,  and  just  after  midnight. 

Each  prayer  is  divided  into  Rahaats  of  Furz,  Sunnat,  Nuffle  or 
Vitar. 

The  full  meaning  of  Rakaat  will  be  explained  when  the  prayers 
are  given. 

Furz  means  that  which  is  fixed  by  the  Koranic  law  and  is 
obligatory.  A Furz  prayer  must  be  said  at  each  of  the  five  stated 
periods. 

Sunnat  means  a prayer  which  it  was  the  habit  of  the  Prophet  to 
say,  and  which  every  good  Mussulman  should  say,  although  it  is  not 
obligatory  for  him  to  dq  so.  The  Sunnat  prayer  is  usually  said  at 
each  of  the  five  periods. 

Nuffle  is  the  voluntary  performance  of  two  Rakaats  which  may 
be  omitted  without  sin. 

Vitar  is  an  odd  number  of  Rakaats,  either  one,  three,  five  or 
seven.  Three  are  usually  said  after  the  Isha  prayer,  before  retiring. 

ARRANGEMENT  OF  PRATERS. 

Fajr — 2 Rakaats  Sunnat  and  2 Furz. 

Zuhar — 4 Rakaats  Sunnat;  4 Furz ; 2 Sunnat. 

Asr — 4 Rakaats  Furz. 

Magrib— 3 Rakaats  Furz;  2 Sunnat. 

Isha — 4 Rakaats  Furz;  2 Sunnat;  3 Vitar. 


A GUIDE  TO  NAMAZ. 


11 


Although  this  may  seem  a very  complicated  system,  it  is  really 
very  simple  when  one  understands  what  a Rakaat  is.  This  cannot 
be  explained  clearly  until  a full  prayer  is  given  in  its  regular  order. 
It  should  be  remembered  that  there  is  no  fixed  or  specially  ordered 
prayer,  but  that  any  sura,  or  chapter  of  the  Koran  may  be  used. 

ABLUTION. 

The  ablution,  or  Woozoo,  should  be  mjvde  before  each  prayer, 
but  it  may  be  carried  from  one  prayer  to  another  if,  in  the  mean- 
time, it  hiis  not  been  broken,  by  obedience  to  a call  of  nature, 
or  there  are  no  bloody  or  running  sores  upon  the  body.  In  such 
a case  the  Woozoo  must  be  made  completely  the  five  times.  It  is 
made  as  follows : 

The  sleeves  are  tucked  up  a little  higher  than  the  elbows. 
Before  commencing  and  while  tucking  up  the  sleeves,  many  Mus- 
sulmans repeat  a short  declaration  something  like  the  following : 

“I intend  to  purify  myself  from  all  physical  iincleanliness  before 
I begin  my  prayer;  that  holy  duty  which  shall  draw  my  soul' near 
to  the  Most  High.  In  the  name  of  God,  the  Great  and  Mighty. 
Praise  be  to  God  who  has  given  us  grace  to  be  Mussulmans.  Islam 
is  truth  and  infidelity  falsehood.” 

The  hands  are  then  washed  three  times,  and  the  month  is  rinsed 
three  times,  the  water  being  thrown  into  it  with  the  right  hand. 
Water  is  then  taken  in  the  right  hand  and  snuffed  up  the  nostrils 
three  times,  the  little  finger  of  the  right  hand  being  thrust  into 
each  nostril  each  time  to  free  it  from  all  uncleanness.  Before 
washing  the  nostrils  some  Mussulmans  say : 

“0  my  God,  if  I am  pleasing  in  Thy  sight,  perfume  me  with 
the  odors  of  Paradise.” 

The  face  is  then  washed  three  times,  the  water  being  thrown  up 
with  both  hands,  care  being  taken  to  wash  from  the  roots  of  the 
hair  to  the  point  of  the  beard. 

The  right  hand  and  arm  are  washed  to  the  elbow,  the  wor- 
shipper letting  the  water  run  from  the  hand  down  to  the  elbow. 
Sometimes  the  following  is  repeated : 

“ 0 my  God,  on  the  day  of  judgment,  place  the  book  of  my 
actions  in  my  right  hand  and  examine  my  record  with  favor.” 

Then  the  left  hand  is  washed  in  the  same  manner,  the  following 
being  sometimes  repeated: 


12 


A GUIDE  TO  NAMAZ. 


“ 0 my  Godj  place  not,  at  the  resurrection,  the  book  of  my 
actions  in  my  left  hand.” 

Comparatively  few  Mussulmans  repeat  any  of  these  invocations 
during  the  ablutions  now-a-days,  as  they  are  not  considered  abso- 
lutely necessary.  It  is  only  the  very  devout  and  faithful  who  repeat 
them. 

The  turban  or  cap  is  then  removed  and  both  hands,  very  wet, 
are  passed  over  the  head  from  the  forehead  to  the  nape  of  the 
neck  and  then,  with  the  palms  tiirned  outward,  drawn  forward 
under  the  chin,  the  beard  being  combed  with  the  wet  fingers  from 
the  throat  upward.  The  tips  of  the  forefingers  are  then  placed  in 
the  ears,  with  the  thumbs  at  the  back  of  the  ear-lobes,  and  the 
fingers  are  twisted  to  loosen  and  remove  any  foreign  substance. 
The  neck  and  throat  are  then  wiped  with  the  backs  of  the  hands, 
and  the  water  is  brushed,  with  the  hands,  from  the  arms  and  hands, 
passing  the  latter  from  the  elbows  down  to  the  fingers.  Clean 
towels  may  be  used  to  dry  the  parts. 

The  feet  are  then  washed  from  the  ankles  down,  the  fingers 
being  passed  repeatedly  between  the  toes. 

The  water  used  should  be  clean  and  should  be  taken  from  a 
running  stream,  hydrant  or  vessel,  from  which  it  is  poured  into  the 
hands.  It  should  never  be  dipped  from  a wash-bowl,  pail  or  other 
vessel  and  allowed  to  run  back  into  it  from  the  hands.  The  pur- 
pose is  perfect  cleanliness,  and  the  water  once  used  is  supposed  to 
be  dirty  and  impure,  and  unfit  to  put  on  the  skin  a second  time. 
Mussulmans  in  the  East,  when  travelling,  always  carry  with  them 
a metallic  vessel  shaped  like  a coffee-pot,  from  which  they  pour  the 
water  into  their  hands  when  performing  the  Woozoo.  . 

Although  this  seems  to  be  a very  elaborate  operation,  it  rarely 
takes  more  than  two  minutes  for  a Mussulman  to  perform  the 
Woozoo. 

It  is  also  a religious  duty  to  keep  the  teeth  clean,  and  wdiere 
brushes  are  not  used,  a fibrous  stick  is  mascerated  at  one  end,  the 
fibres  forming  a very  good  brush. 

Among  the  sayings  of  the  Prophet  is  this;  “ lie  who  performs 
the  Woozoo  thoroughly  will  extract  all  sin  from  his  body,  even  though 
it  may  be  lurking  under  his  finger-nails. 

When  water  cannot  be  procured,  or  its  use  would  be  injurious  to 


A GUIDE  TO  NAMAZ. 


13 


healtli,  the  ablution  may  be  performed  with  clean  sand  or  dnst.  This 
is  called  Tayamnmm. 

Tayamimim  is  explained  as  follows:  “ If  anyone  intending  to 

perform  Namaz  cannot  get  water,  or  the  water  is  at  a distance  of 
two  miles  or  more,  or  he  may  be  afflicted  with  a disease  that  makes 
it  injurioias  for  him  to  use  water,  he  may  make  Tayammum  on 
clean,  pure  ground  and  perform  his  Namaz.  First,  when  he  has 
mtide  up  his  mind  to  perform  Tayammum.,  he  should  place  the 
palms  of  his  hands  on  the  ground,  then  rub  his  face  with  his  hands; 
again,  he  should  place  both  the  palms  of  his  hands  on  the  ground 
and  rub  both  his  arms  up  to  the  elbows.” 

The  seven  essentials  prior  to  Namaz  are : 

^ • 

(1)  Purification  of  the  body. 

(2)  Cleanliness  of  clothing. 

(3)  Cleanliness  of  the  place  where  Namaz  is  performed. 

(4)  To  cover  the  nakedness  of  the  body. 

(5)  Punctuality  in  the  times  of  prayer. 

(G)  Facing  the  Kaaba. 

(7)  Making  for  oneself  a definite  idea  as  to  the  kind  of  prayer 
one  is  to  perform — i.  e.,  Siinnat,  Ficrz,  Nufflc  or  Vitar. 

In  every  mosque  there  is  a tank  or  well  and  all  the  necessary  ap- 
pnrtenances  for  the  JVoozoo. 

THE  AZAX. 

We  can  now  proceed  to  the  regular  order  of  prayer. 

Before  each  prayer  the  Aza?i,  or  call,  is  made  by  the  Muezzin, 
or  crier,  from  every  mosque.  Where  there  is  no  mosque  and  several 
Mussulmans  are  gathered  together  for  prayer  in  the  field,  woods  or 
highway,  the  call  is  made  by  one  of  their  number  selected  by  the 
others.  In  the  mosque  the  Muezzin,  who  is  regularly  appointed  for 
the  purpose,  makes  the  call  always,  lie  ascends  to  the  minaret  and, 
placing  the  thumbs  behind  the  lobes  of  the  ears,  with  the  palms  of 
the  hands  turned  forward,  he  calls  out,  in  a loud,  resonant  voice: 

Allaho  Akobar ! Allaho  Akobar ! Allaho  Akobar ! Allaho  Akobar ! 
Ashado  Allah  illaha  illala; 

Ashado  Allah  illaha  illala. 

Ashado  annar  Mohammedur  resoul  Allah ; 

Ashado  annar  Mohammedur  resoul  Allah. 


14 


.4  GUILE  TO  NAMAZ. 


Hyar  alas  Allah  [turning  the  head  to  the  right^ ; 

Hyar  alas  Allah. 

Hyar  allal  fallalr  [turning  the  head  to  the  leff\ ; 

Hyar  allal  fallah. 

Assallahto  Kyrum  inan  ome ; 

Assallahto  Kyrum  inan  ome. 

Allaho  Akobar!  Allaho  Akobar! 

La  illaha  illala ! La  illaha  illala ! 

This  is  the  call  for  the  Fajr.,  or  first  morning  prayer,  and 

differs  from  the  call  for  the  other  prayers  in  haAung  the  line: 

“ Assallahto  Kyrum  inan  ome  ” (Prayer  is  better  than  sleep). 

, The  above  is  the  Arabic,  as  near  as  it  can  be  represented  in  the 
Koman  letters.  Following  is  a literal  translation  of  the  Azan  into 
English : 

God  is  great!  God  is  great!  God  is  great!  God  is  great! 

I bear  witness  that  there  is  no  god  but  God ; 

I bear  witness  that  there  is  no  god  but  God. 

I bear  witness  that  Mohammed  is  the  Apostle  of  God ; 

I bear  witness  that  Mohammed  is  the  Apostle  of  God. 

Come  to  prayers ! Come  to  prayers ! 

Come  to  salvation ! Come  to  salvation ! 

Prayer  is  better  than  sleep ; 

Prayer  is  better  than  sleep. 

God  is  great ! God  is  great ! 

There  is  no  god  but  God ! There  is  no  god  but  God ! 

While  the  Azan  is  being  made  the  faithful  range  themselves  in 
a straight  line,  elbow  touching  elbow,  facing  toward  the  Kebla,  or 
Mecca,  the  holy  city  of  Arabia.  In  America  the  Kebla  is  directly 
east.  In  India  they  turn  their  faces  to  the  west  in  prayer, 
Mecca  being  in  that  direction.  Perfect  system  and  regularity  char- 
acterized all  the  teachings  of  the  Prophet,  and  it  was,  probably,  in 
pursuance  of  this  idea  that  a Kebla  was  chosen,  instead  of  allowing 
his  followers  to  face  in  all  directions  in  an  irregular  way.  The 
fixing  of  the  Kaaba  secured  unanimity  and  the  highly  beneficial 
results  accruing  therefrom.  Five  times  a day  the  hearts  of  millions 
of  devout  human  beings  are  turned  toward  Mecca,  together  with 
the  devout  prayers  of  millions  of  earnest  souls.  This  may  also  be 


.4  GUIDE  TO  NAMAZ. 


15 


tjiken  jis  another  expression  of  that  close  fraternity  wliich  is  such  a 
striking  feature  of  the  Islamic  system. 

THE  ACCA.HMUT. 

At  the  conclusion  of  the  Azan,  and  after  the  Muezzin  has  taken 
his  place  among  the  worshippers,  he  repeats  the  Accahmuty  which 
is  exactly  the  same  as  the  regular  Azan^  except  that  the  words,  “Cud 
ca  matus  Allah!  Cud  ca  matus  Allah!  ” (Prayers  are  now  ready!) 
are  added  after  “ Ilyar  allal  fallah!  ” 

With  his  hands  hanging  loosely  by  his  side,  as  represented  in 


the  accompanying  illustration,  each  worshipper  now  slowly  says  the 
Niyah,  or  Intention,  as  follows: 

“ Nowayto  nu  osalli  Fiirz  (or  Sunnat)  hazulwukat  mutta- 
Avudgahan,  el  ah  Kaber  tish  shereefuttay.  Allaho  Akobar.” 

Which  in  English  means: 

“ I intend  to  offer  my  Furz  (or  Sunnat)  prayers  to  the  Almighty 
God  while  I turn  my  face  to  the  Kaaba.” 

It  should  be  remembered  that  there  is  no  difference  between 
Furz  and  Sunnat  prayers  except  in  the  intention.  That  is  to  say, 
a Furz  prayer  is  obligatory,  and  the  same  prayer  said  a second,  third 
or  fourth  time  is  called  Sunnat,  Nuffle  or  Vitar,  as  the  case  may  be. 
For  instance,  the  worshipper  declares  in  the  Niyah,  or  Intention, 
that  he  will  say  two  Rahaats  Furz;  when  he  has  finished  he  may  say 


16 


.4  GUIDE  TO  NAMAZ. 


he  will  repeat  two  Rakaats  Siuinat  and  still  use  the  same  prayer  he 
has  Just  finished  repeating. 

This  explanation  is  necessary  to  avoid  the  confusion  that  naturally 
arises  in  the  mind  of  the  inexperienced  convert  to  Islam.  He  is 
liable  to  infer  that  Furz,  Sunnat,  Nuffle  and  Vitar  are  different 
prayers  in  their  verbal  construction,  when,  in  reality,  they  are  only 
Furz,  Sunnat,  Nuffle  or  Vitar,  because  the  worshipper  verbally  or 
mentally  declares  them  so. 

Another  fact  which  should  be  borne  in  mind  is  that  there  are 
no  regularly  prescribed  words  to  be  used  in  prayers,  except  in  the 
Takhir  (God  is  Great),  the  Niyah,  or  Intention,  the  Niku,  the  Tasmi, 
the  Sijdah,  theJalsah,  the  Tahiyah,  the  Taaliahud  and  the  Salaam, 
which  are  very  brief  and  will  be  explained  further  on.  Any  verse 
or  sura  of  the  Holy  Koran  fnay  be  repeated  as  a prayer,  although 
it  is  usual  to  repeat  the  Sura  Fatiha,  or  first  chapter  in  the  Furz 
prayer. 

Having  repeated  the  Intention,  with  the  hands  hanging  loosely 
at  the  sides,  the  worshipper  slowly  and  reverently  says  the  Takhir : 
God  is  Great!  (Allaho  Akobar!) 

This  is  generally  said  while  the  hands  are  being  raised  slowly  to  the 
head,  with  the  palms  turned  forward  and  the  thumbs  pressed  behind 


the  lobes  of  the  ears,  as  in  accompanying  cut.  Sometimes  the  Takhir 
is  not  said  until  the  hands  are  placed  in  the  position  indicated.  It 


A GUIDE  TO  NAMAZ. 


17 


is  generally  considered  the  better  way  to  place  the  Jiands  in  position 
before  saying  the  Takhir.  After  this  is  said  they  are  slowly  lowered 
and  crossed  on  the  abdomen  jnst  below  the  naval,  the  right  resting 
upon  the  left,  as  in  the  accompanying  cut. 


The  prayer  is  then  repeated. 

A very  acceptable  form,  which  includes  the  Sura  Fatiha  is 
given  as  follows : 

Holy  art  thou  0 God ! 

I worship  and  praise  thee. 

Blessed  is  thy  name  and  exalted  is  thy  dignity. 

There  is  no  God  but  thee ! 

[The  Sura  Fatiha. 

In  the  name  of  the  Most  Merciful  God ! 

Praise  be  unto  God,  the  lyord  of  Creation, 

The  All-Merciful,  the 'All-Compassionate, 

Ruler  of  the  Day  of  Reckoning. 

Thee  do  we  worship  and  to  thee  do  we  pray  for  help. 

Direct  ns  in  the  right  way. 

In  the  way  of  those  to  whom  thou  hast  been  gracious ; 


18 


A GUIDE  TO  NAMAZ. 


Not  in  that  of  those  who  are  the  objects  of  wrath, 

Or  who  walk  in  error. 

[The  worshipper  may  now  repeat  other  Suras  of  the  Holy  Kor- 
an, as  many  as  he  chooses;  the  112th  Sura:  “The  Unity,”  is 
usually  repeated,  after  the  Sura  FatiJia,  as  follows :] 

Say:  God  is  one  God,  the  Eternal  God, 

He  begetteth  not,  neither  is  He  begotten ; 

And  there  is  not  anyone  like  unto  Him. 

[Then  follows  the  Talcbir:'\ 

Allaho  Akobar! 

THE  RUKU. 

While  saying  ihe*Tahbir,  at  this  point,  the  worshipper  drops 
his  hands,  bends  slowly  forward  in  a stooping  posture,  placing  his 
hands  upon  his  knees  as  seen  in  the  accompanying  cut. 


This  is  called  the  Rukti.  While  in  this  position  he  repeats : 

Holy  is  my  God,  the  Great!  , 

Holy  is  my  God,  the  Great! 

Holy  is  my  God,  the  Great! 


A GUIDE  TO  NAMAZ. 


19 


THE  TASMI. 

He  then  resumes  the  erect  position  with  his  hands  hanging 
loosely  by  his  sides  as  seen  in  the  accompanying  cut. 


While  doing  this  he  says : 

God  listened  to  him  who  praised  Him. 

Praise  be  to  thee,  Our  God ! 

Allaho  Akobar! 

THE  SIJDAH. 

The  worshipper  then  sinks  to  his  knees,  with  his  feet  resting 
on  the  ends  of  the  toes,  and,  falling  forward,  rests  his  forehead  and 
hands  upon  the  ground  as  seen  in  the  accompanying  cut. 


Some  Mussulmans  hold  that  the  nose,  also,  should  touch  the 
ground,  and  that  the  ends  of  the  thumbs  should  touch  the  lobes  of 


20 


A GUIDE  TO  NAMAZ. 


the  ears.  The  usual  practice,  however,  is  to  rest  the  hands  flat  on 
the  ground  with  the  Angers  spread  apart,  while  the  forehead  presses 
fully  upon  the  ground.  While  in  this  position  the  worshipper  says : 

Holy  is  my  God,  the  Highest! 

Holy  is  my  God,  the  Highest  1 

Holy  is  my  God,  the  Highest! 

The  Imams  and  very  devout  Mussulmans  generally  repeat  this 
sentence  seven  times  while  the  ordinary  worshipper  repeats  it  only 
three  times  as  above.  At  its  conclusion  he  raises  his  body ’and  sits 
back  upon  his  calves  and  feet,  the  left  foot  resting  on  the  toes  and 
the  right  on  its  outer  side  as  in  the  accompanying  cut. 


This  position  is  very  difficult  for  one  who  has  not  become  ac- 
customed to  it,  but  those  Mussulmans  who  have  prayed  from  child- 
hood declare  that  it  is  the  most  comfortable  position  they  can  as- 
sume. The  recent  convert  usually  takes  the  kneeling  posture  most 
comfortable  to  him  and  acquires  the  other  through  practice  and 
observation.  While  sitting  in  this  position,  which  is  called  the 
Jalsah,  he  repeats  the  Tahir: 

“ Allaho  Akobar!  ” (God  is  Great!)  once,  and  then  leans  for- 
ward again  laying  his  hands  and  foreheiul  upon  the  ground,  as  seen 
in  the  accompanying  cut. 


A GUIDE  70  NAMAZ. 


21 


while  he  repeats: 

Holy  is  my  God,  the  Highest! 

Holy  is  my  God,  the  Highest ! 

Holy  is  my  God,  the  Highest! 

This  is  the  end  of  the  Rakaat.  Every  time  this  formula  is 
repeated,  it  is  a Rakaat  of  Furz,  Sunnat,  Niiffte  or  Vitar,  according  to 
the  declaration  of  the  worshipper  when  he  repeats  the  Intention. 
Supposing  that  he  is  saying  the  Fajr  Xamaz.,  or  morning  prayer, 
which  should  be  two  Rakaats  Fiirz  and  two  Sunnat.  He  repeats 
the  above  twice;  then  goes  on  with  the  Attahyat  TaHliahhud  and 
Salaam y and  then  returns  and  repeats  the  same  formula  twice  for  the 
two  Rakaats  Sunnat. 

THE  ATTAHYAT. 

Having  repeated  the  required  number  of  Rakaats  he  remains 
seated  on  his  feet  (or  if  unaccustomed  to  that  position  he  finds  it 
painful  or  uncomfortable  he  may  sit  cross-legged,  or  in  the  most 
comfortable  sitting  posture)  and,  with  his  hands  resting  on  his 
knees  as  seen  in  the  following  cut, 


he  repeats  the  following : 


22 


A GUIDE  TO  NAMAZ. 


Benedictions  are  for  God, 

And  prayers  and  good  works, 

Be  peace  with  thee,  0 Prophet, 

And  the  grace  of  God  and  His  blessings. 

Be  peace  with  us 

And  with  the  Servants  of  God  who  are  good. 

THE  TASHAHHUD, 

He  then  raises  the  forefinger  of  the  right  hand,  while  both 
hands  still  rest  on  his  knees,  as  seen  in  the  accompanying  cut. 


and  says: 

I declare  that  there  is  no  God  but  one  God, 

And  I declare  that  Mohammed  is  His  servant  and  Apostle. 

(The  finger  then  falls  to  its  former  position.) 
Oh,  God!  be  gracious  unto  Mohammed 
And  unto  the  descendants  of  Mohammed, 

As  Thou  wast  gracious  unto  Abraham, 

And  unto  the  descendants  of  Abraham. 

Indeed  Thou  art  praised  and  great 
Oh,  Almighty!  bless  Mohammed 
And  the  descendants  of  Mohammed, 

As  Thou  didst  bless  Abraham 
And  the  descendants  of  Abraham, 

Indeed  Thou  art  praised  and  great. 

Oh,  Our  God ! give  us  goodness  in  this  world. 


A GUIDE  TO  NAMAZ. 


23 


And  goodness  in  the  world  to  come, 

And  save  us  from  the  punishment  of  fire, 

THE  SALAAM. 

The  face  is  then  turned  slowly  to  the  right  as  seen  in  the  ac- 
companying cut. 


the  worshipper  saying : 

Be  peace  with  ye,  and  the  mercy  of  God, 

(Or  in  Arabic,  “ Assalam  Aleikum  wa  rahmatullah) 

And  then,  turning  the  face  to  the  left,  as  in  tlie  accompan}dng  cut. 


the  worshipper  says : 

Be  peace  with  ye,  and  the  mercy  of  God. 


24 


A GUIDE  TO  NAMAZ. 


Almost  every  Mussulman  believes  that  two  angels  attend  upon 
him,  one  on  his  right  hand  to  record  his  good  thoughts  and  acts, 
and  the  other  on  his  left  to  record  the  evil  ones.  The  general  purpose 
of  the  Salaam  is,  therefore,  apparent. 

THE  MUKAJAT. 

The  Munajat  is  said  to  close  all  prayers,  and  may  consist  of 
any  words  of  adoration  or  supplication  that  may  occur  to  the  wor- 
shipper. A chapter  or  verse  from  the  Holy  Koran  is  often  used. 
While  it  is  being  said  the  hands  are  held  up  as  high  as  the  shoulders. 


with  the  palms  turned  upward  and  inward  toward  the  face,  their 
outside  edges  touching,  as  in  the  accompanying  cut.  A usual  form 
of  supplication  is  the  following : 

0 Lord ! I supplicate  Thee  for  firmness  in  faith. 

And  for  direction  toward  rectitude ; 

And  to  assist  me  in  being  grateful  to  Thee, 

And  in  adoring  TheQ  in  every  good  way. 

And  I supplicate  Thee  for  an  innocent  heart. 

Which  shall  not  incline  to  wickedness. 

And  I supplicate  Thee  for  a true  tongue. 

And  for  that  virtue  which  Thou  knowest. 

And  I pray  Thee  to  defend  me 
From  that  vice  which  Thou  knowest. 


A GUIDE  TO  KAMAZ. 


25 


And  for  forgiveness  of  those  faults  which  Tlioii  knowest. 

0 my  Defender! 

Assist  me  in  remembering  Thee, 

And  in  being  grateful  to  Thee, 

And  in  worshipping  Thee  with  all  my  strength. 

0 Lord  ! 

I have  injnre<l  my  own  soul,“ 

And  no  one  can  pardon  the  faults  of  Thy  servants  but  Thee 

Forgive  me  out  of  Thy  loving  kindness. 

And  have  mercy  on  me ; 

For,  verily.  Thou  art  the  forgiver  of  offences. 

And  the  bestower  of  blessings  on  Thy  servants. 

Allaho  Akobar. 

It  will  be  seen  that  the  tone  of  the  prayers  is  of  adoration  and 
supplication  for  spiritual  help,  and  not  for  any  material  benefits. 

It  is  usual,  at  the  close  of  the  ^Iat  prayer,  for  the  worshippers 
to  clasp  each  other’s  hands,  or  embrace,  as  an  indication  of  a re- 
newal and  strengthening  of  the  bond  of  fraternity  that  binds  them 
together  and  to  God. 

We  have  given  the  order  of  prayer  iis  it  is  followed  either  in 
the  mosque,  or  wherever  several  Mussulmans  are  gathered  together, 
or  where  the  worshipper  is  alone  in  his  home.  When  he  is  alone  he 
does  not  repeat  the  Azan,  or  call  for  prayer,  but  simply  says  the 
Accahmut  in  an  ordinary  tone  of  voice.  The  Takhir  and  Tasmi 
are  repeated  aloud ; the  rest  of  the  prayer  is  silent. 

When  two  or  more  persons  pray  in  the  fields,  by  the  roadside, 
or  in  a house  other  than  a mosque,  one  is  selected  to  call  the  Azan 
and  another  or  the  same  one,  may  be  selected  as  Imam,  or  leader  of 
the  prayer.  He  repeats  the  Takhir  and  Tasmi  aloud,  while  the 
others  remain  silent  and  follow  his  motions.  The  .eyes  are  some- 
times closed,  and  always  doAvncast,  as  the  worshipper  is  in  the 
presence  of  the  Almighty  God.  He  feels  that  he  should  act 
humbly  and  reverently. 

The  services  at  the  mosque  are  in  no  way  different  from  the 
prayers  at  a private  house  or  in  the  open  air,  except  on  Friday. 
The  Mussulman  believes  that  God’s  temple  is  wherever  he  may  pray, 
and  that  the  mosque  is  only  a co7ivenience  where  the  Moslem 


26 


A GUIDE  TO  NAMAZ. 


brotherhood  may  meet  and  pray.  God’s  temple  is  the  earth,  and 
its  roof  the  sky.  There  is  no  priesthood  nor  elaborate  ceremonial, 
and  the  Imam,  who  leads  the  prayers  at  the  mosque  and  reads  the 
Klmtbali  on  Friday,  receives  no  salary,  as  a rule.  The  Muezzin,  or 
crier,  often  receives  compensation  for  his  arduous  work.  The 
central  ideas  in  the  whole  system  are  perfect  equality  and  fraternity, 
and  no  one  member  of  a community  is  given  precedence  over  the 
others  in  religious  matters. 

THE  KHUTBAH. 

Friday  is  the  weekly  holiday  of  the  Mussulmans,  and  it  is 
believed  hy  some  that  Mohammed  declared  that  it  was  set  apart  by 
God  as  a day  for  rest  and  special  devotion.  It  is  the  custom  to 
dress  in  one’s  best  on  that  day  and  proceed  to  the  mosque  for  the 
Zuliar,  or  noonday  prayer,  and  to  listen  to  the  Khutbah  read  by  the 
Imam.  When  the  proper  time’  arrives  each  worshipper  says  four 
Rakaats  Sunnat  silently,and  at  the  appointed  time  for  t\xe  Khutbah 
the  Imam,  with  a light,  fleecy  scarf  or  shawl  throw  about  his 
head  and  shoulders,  and  the  Holy  Koran  in  one  hand  and  a 
long,  stout  staff  in  the  other,  stands  on  the  second  step  of  the 
Nimbar,  or  reading  platform,  and  reads  a chapter  from  the 
Holy  Koran.  At  its  conclusion  he  seats  himself  on  the  upper  step 
of  the  Nimbar  and  2>niys  silently  for  a minute  or  two.  lie  then 
arises  and  reads  another  chapter  from  the  Holy  Koran. 

During  the  reading  the  congregation  is  seated  on  the  floor  of  the 
mosque,  after  the  manrier  of  the  Eastern  people,  and  at  its  conclu- 
sion all  arise  to  their  feet  and  form  in  lines  while  the  Imam  descends 
from  the  Nimbar  and  faces  toward  the  Kebla,  preparatory  to  lead- 
ing the  prayer. ' Then  follow  two  Rakaats  F%i,rz  and  two  Sunnat. 
The  noonday  jjrayer  on  Friday,  it  will  be  seen,  has  two  Rakaats  less 
than  on  other  days. 

There  is  no  sermon  on  Friday,  and  the  day  is  usually  passed  in 
conformity  with  the  customs  of  the  country.  In  India,  for  instance, 
the  shops  of  the  Mussulmans  are  open  on  Friday  and  closed  on 
Sunday,  following  the  English  custom.  In  fact,  the  true  Mussul- 
man is  always  on  the  side  of  law.  and  order,  and  will  usually  allow 
his  rights  to  be  trampled  upon,  grossly,  before  he  will  attempt  to 
defend  them.  He  considers  the  life  hereafter  of  more  imjwrtance 


A GUIDE  TO  NAMAZ. 


27 


than  the  present  existence,  and  bends  the  major  portion  of  his 
thoughts  and  acts  in  a direction  calculated  to  lay  up  for  him  “ treas- 
ures in  Panidise.”  He  salutes  his  brother-Moslem  with:  “Peace 
be  with  thee,  and  the  mercy  of  God!  ” and  when  parting  from  him 
invokes  God’s  blessings  upon  him.  When  making  a declaration  as 
to  a future  action  he  always  expresses  the  proviso,  “ If  God  be 
willing,”  and  thanks  God  for  all  the  good  things  that  may  come  to 
him  in  this  life.  If  evil  befalls  him  he  accepts  it  patiently,  declar- 
ing that  it  is  God’s  will  and  that  it  would  be  wicked  and  foolish  for 
him  to  complain.  From  this  fact,  among  others,  has  arisen  the  absurd 
idea,  prevalent  among  Church-Christians,  that  the  Mussulman  is  a 
fatalist  and  believes  that  no  act  of  his  own  can  alter  the  course  of 
his  life  or  his  destiny.  He  is  not  even  a predestinarian,  as  some  of 
the  Presbyterians  and  other  Church-Christians  are;  he  admits  the 
omniscience  of  God,  and  declares  that  He  knows  the  course  of  every 
human  life.  But  fatalism,  as  it  is  understood  in  the  West,  has  no 
place  in  the  Islamic  system. 

To  be  pure  in  heart,  in  word  and  in  deed,  is  the  paramount  pur- 
pose of  the  true  Mussulman’s  life.  The  perfect  Fatherhood  of  God 
and  Brotherhood  of  Man  is  the  corner-stone  of  his  faith,  and  has  a 
fuller  expression  in  the  Islamic  system  thaji  in  any  other  religion 
knowm  to  man. 


"J"he  Moslem  \\/orld. 

PUBLISHED  MONTHLY. 


The  only  Mohammedan  Journal  published  in  AilERICA. 

Devoted  to  a general  exposition  of  the  Islamic  Religion. 

Translations  from  Arabic,  Persian,  Urdu  and  Gujerati  literature  never 
before  published  in  English. 

Contributions  from  the  most  learned  Mussulmans  of  Turkey,  Egypt,  and 
India. 

The  discussion  and  elucidation  of  Islamic  doctrines  and  social  laws. 

And  news  from  all  parts  of  the  Mohammedan  World. 

Every  student  of  the  Oriental  Religions 

SHOULD  READ  IT. 

Every  independent  thinker 

SHOULD  READ  IT. 

Every  investigator  of  spiritual  philosophy 

SHOULD  READ  IT. 

Mussulmans,  Unitarians  and  Non-Sectarians 

SHOULD  READ  IT. 

Religionists  of  all  Sects  and  Creeds 

SHOULD  READ  IT. 

Those  who  love  to  think  for  themselves 

SHOULD  READ  IT. 


Every  truthseeker 


SHOULD  READ  IT. 


In  short,  everylxHly 

SHOULD  READ  IT. 


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